² A full accounting, with some special attention to historical methodology, appears in Faggioli, Massimo, “Council Vatican II: Bibliographical Survey 2010–2013,” Cr St 34 (2013) 927–955Google Scholar.

³ Osiek, Carolyn, “Catholic or catholic? Biblical Scholarship at the Center,” JBL 125 (2006), pp. 5–22Google Scholar.

⁴ This event and its relevant historical background is outlined in Bolin, Thomas, “Benjamin Wambacq O. Praem. At Vatican II,” Analecta Praemonstratensia (2012): pp. 250–262.Google Scholar

⁵ Lagrange (1855–1938), who headed the École biblique et archéologique française de Jérusalem in its earliest years, frequently faced trouble for his position on things like challenging Mosaic authorship; his challenge is now basic fact. One of the elements that strike a reader most is his obedience and the internal struggle between the position of the Church and the truth he knew. We also note that he was years ahead of his time in Scripture scholarship. Some of his early articulations of Scripture, seem like they are informed by Dei Verbum: “We who love all that our times love of the beautiful and good, let us try to share with them our path. But the Bible could also become a battleground. On this battleground, we must not use a crossbow against a cannon; that is, we are invited to rival our adversaries in competence; to recognize in the Bible the word of man, written as history, and at the same time, to receive the Bible as the word of God, bearer of transcendence.” Bernard Montagnes, OP, The Story of Father Marie-Joseph Lagrange: Founder of the Modern Catholic Bible Study (New York: Paulist Press, New York. 2006), p. 29. Compare this quote with Dei Verbum #12 “However, since God speaks in Sacred Scripture through men in human fashion, (6) the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words.” (my emphasis). Lagrange's word of God and word of man in a both-and construction is clearly echoed in DV.

⁶ For example, consider the historically informed exegetical approach of Congar sometimes characterized by the nouvelle théologie or ressourcement and his biblical exploration of the Holy Spirit through Scripture: Congar, Yves, I Believe in the Holy Spirit (Trans. Smith, David; New York: Herder and Herder, 1983), pp. 3–57Google Scholar.

⁷ This was understood well by Schökel (1920–1998), when he relates the theology of inspiration to the incarnation. “Whatever of revelation and grace is contained in the inspired word, accrues to it because it has been assumed by the divine word to man become incarnate in a word truly human”. Schökel, Luis Alonso, The Inspired Word: Scripture in Light of Language and Literature (Trans. Martin, Francis; New York, Herder and Herder, 1972), p. 87.Google Scholar

⁸ Dei Verbum #11. For a recent discussion of this document see Witherup, Ronald, The Word of God at Vatican II: Exploring Dei Verbum (Collegeville, MN: Liturgical Press, 2014)Google Scholar.

⁹ Alois Grillmeier, Commentary on the Documents of Vatican II, Vol III, p. 19ff.

¹⁰ We can perhaps trace the moment of this change. On Oct 2nd 1964, a speech by Cardinal Köing pointed out historical inaccuracies thanks to oriental, ancient Near Eastern studies, and a historical awareness thanks to scholarship; ex: Mt 2:26 vs 1 Sam 21:1 and the contradiction between Abithar according to Matthew, but Abimelech according to Samuel. There are now many more significant examples, and current discussions that only address minor discrepancies are not dealing with the main issues modern scholarship has provided. For example, one could consider the clear development into monotheism evident in the Hebrew Bible, and the reality of early polytheistic expression in the Hebrew Bible versus later monotheistic expressions of Second-Isaiah. For example see, Smith, Mark S., The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts (Oxford: Oxford University Press, 2001)CrossRefGoogle Scholar.

¹¹ The solution was one that features in many aspects of Vatican II. As opposed to the top down approach to ecclesiology, more co-dependant models surfaced. Likewise, the shift was also related to wider ideas underpinning Gadium et Spes and Lumen Gentium and thus shifted from the ad intra focus to an ad extra focus.

¹² DV #2; Gaillardetz and Clifford, Keys to the Council, 33. Here Gaillardetz and Clifford's translation is slightly different towards a more inclusive translation that captures the point of the relational model.

¹³ For example, we see a development in the understanding of Yahweh's kingship, where it begins in a limited geographical sense and is expressed in terms of a warrior king fighting for Israel. Later, the violent elements of Yahweh's kingship subside and take on the expression of a universal creator king. Shawn W. Flynn, YHWH is King: The Development of Divine Kingship in Ancient Israel (Vetus Testamentum Supplements 159; Leiden: Brill, 2014).

¹⁴ The orientation of inspiration and truth to a relationship then implies all the patience and work of cultivating relationships. This leads to an increased exegetical freedom as well as increasing responsibility. For Barthélemy true freedom: “can only be gained by a demanding, patient, and lucid search for truth”; Barthélemy, Dominique, “The Responsibility of the Theologian,” Dominican Ashram 10.2 (1991), p. 69Google Scholar.

¹⁵ “Actualization, therefore, cannot mean manipulation of the text. It is not a matter of projecting novel opinions or ideologies upon the biblical writings, but of sincerely seeking to discover what the text has to say at the present time. The text of the Bible has authority over the Christian church at all times, and, although centuries have passed since the time of its composition, the text retains its role of privileged guide not open to manipulation.” (The Interpretation of the Bible and the Church, 1994)

¹⁶ DV #10; Joseph Ratzinger, Commentary on the Documents of Vatican II, Vol III, p. 197.

¹⁷ Joseph Ratzinger, Commentary on the Documents of Vatican II, Vol III, p. 197.

¹⁸ The answer now is clearer in DV # 9 “Hence there exists a close connection and communication between sacred tradition and Sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end.” In part this was a response to the schema De fontibus revelationis. Another example of this is the placement given to Scripture in Sacrosanctum Concilium #24 and #51. These paragraphs deal with the increased role of Scripture in the liturgy, and the importance of Scripture more broadly in the life of the Church.

¹⁹ The distinction between kingdom and communion Catholics is a helpful way out of the liberal conservation divide. See Radcliffe, Timothy, What is the Point of Being Christian? (New York: Burns & Oates, 2005), pp. 164–178Google Scholar.

²⁰ “The historical-critical method is the indispensable method for the scientific study of the meaning of ancient texts.” (Interpretation of the Bible and the Church, I. A).

²¹ This exegetical freedom, is described by the NT scholar Friedrich Maier, as Moses on Mt. Nebo gazing on the promised land of exegesis which Maier feared would never be a reality in his time. Of Friedrich Wilhelm Maier, Benedict relays the event of this author's banned work on the synoptics, when Benedict was his student: “He never quite got over the humiliation of 1912, notwithstanding the fact that he could now teach his subject practically without restrictions and was supported by the enthusiasm of his students, to whom he was able to transmit his passion for the New Testament and a correct interpretation of it. From time to time in his lessons, recollections of the past came up. I was especially impressed by a statement he made in 1948 or 1949. He said that by then, as a historian, he could freely follow his conscience, but that he had not yet arrived at that complete freedom of exegesis of which he had dreamed. He said, furthermore, that he probably would not live to see this but that he desired at least, like Moses on Mount Nebo, to be able to gaze upon the Promised Land of an exegesis freed from every control and conditioning of the Magisterium.” Joseph Ratzinger, “Relationship between the Magisterium and Exegetes” Address to the Pontifical Biblical Commission On the 100th anniversary of the Pontifical Biblical Commission. May 10^th 2003.

²² This reality calls for a greater relationship between the theological and the historical. “However, since God speaks in Sacred Scripture through men in human fashion, the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended (which we have done so well), and what God wanted to manifest by means of their words.” DV #12.

²³ Carolyn Osiek “Catholic or catholic? Biblical scholarship at the Center,” JBL 125.1 (2006), pp. 5–22. To this could be added the observations of Carolyn Osiek's SBL presidential address. In it she discusses some potential developments of the fuller sense particularly in regards to women's readings.

²⁴ In an older text, and in one of the most beautiful messages to biblical scholars, the Church says: “Having expounded and recommended those things which are required for the adaptation of Scripture studies to the necessities of the day, it remains, Venerable Brethren and beloved sons, that to biblical scholars who are devoted sons of the Church and follow faithfully her teaching and direction, We address with paternal affection, not only Our congratulations that they have been chosen and called to so sublime an office, but also Our encouragement to continue with ever renewed vigor with all zeal and care, the work so happily begun.” Divino Afflate Spritu # 59.

²⁵ With thanks to Ronald Witherup for this understanding. In relation to the gender discussion is the place of the laity. As far as I can tell, the impact of Scripture studies in such texts is interpreted primarily for seminarians. Here consider Optatum Totius #16, attempting to reorient the important place of biblical languages in the study of Scripture. While the Scripture curriculum is strong for seminarians, the study of biblical languages has not become a reality for most seminarians, only for seminarians and lay who go into professional biblical scholarship.

²⁶ This is of course not to ignore the vast Jewish contribution. In its own way, The Jewish People and their Sacred Scripture (2002), by the IBC, has begun to open the discussion with that community.

²⁷ Enns, Peter, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (Grand Rapids, MI: Baker Academic, 2005Google Scholar).

²⁸ Sparks, Kenton, God's Word in Human Words: An Evangelical Appropriation of Critical Biblical Scholarship (Grand Rapids MI: Baker Academic, 2008)Google Scholar.

²⁹ The historical source of DV and its many advances in Scripture study, while clearly due to advances in biblical scholarship, only found official expression at the council because of a sub-commission of the Secretariat for Christianity Unity, who were approaching the realities of Scripture through the lens of ecumenical dialogue, and thus responding to the problematic propositional model of the Theological Commission. The SCU thus drafted the 1961 schema, four years before DV, called De Verbo Dei: Schema decreti pastoralis. This officially shifted the discussion and added elements that basically appear in DV such as: Scripture as salvation not as dogmatic propositions, Scripture/Tradition above the Church, the validity of biblical scholarship (because of the commission's ecumenical sensitivities), etc. It is thus notable that an ecumenical awareness was an early motivator for a rearticulating of theology, which in the end resulted in a more cohesive expression of inspiration across denominations.

³⁰ Examples are the entries on Isaiah and Moses in Hahn, Scott (ed.) Catholic Bible Dictionary (New York: Doubleday, 2009)Google Scholar. While the authors of each article are curiously not named, the entries on Genesis and Isaiah are particularly revealing. For example, in “Isaiah”, the overwhelming critical fact of at least three stages in the book's composition, is placed in hypothetical language and is suspected as opposed to “tradition” followed by arguments for sole authorship: “if one is open to the possibility of true prophecy” (p. 399). Among the host of other issues with this articulation of the book of Isaiah, the very basic misunderstanding of Israelite prophecy as predication is misplaced. The Israelite prophets at times match their ancient context, but predominately move away from prediction in their historical context (like heptoscopy and visions due to drunkenness to predict the result of war) to a uniquely Israelite vision of prophecy as reflection on the covenantal relationship in light of current affairs. In this progression away from predication, one clearly sees the movement of God in Israel towards prophets who speak of relationship. The discussion on Mosaic authorship of the Pentateuch does not fair much better for a critical capacity or any ability to understand very basic conclusions of scholarship and how faith can benefit from them.

³¹ While Benedict has always reminded the Church of the hermeneutic of faith, he has never thrown out historical criticism as essential and foundational, he only wishes to place it in its proper proportions: “Before all else, we need to acknowledge the benefits that historical-critical exegesis and other recently-developed methods of textual analysis have brought to the life of the Church” (VD #32). He also does not understand the method as narrow. We could easily debate how much control the fruits of the historical–critical method should have in guarding actualizations, but the debate for the Church, is not whether the method should be used.

³² Witherup, Ronald, Biblical Fundamentalism: What Every Catholic Should Know (Collegeville, Minnesota: Liturgical Press, 2001)Google Scholar.

³³ Fitzmyer, Joseph A. SJ, The Interpretation of Scripture: In Defense of the Historical-Critical Method (New Jersey: Paulist Press, 2008)Google Scholar.

³⁴ Of course specialization is important and necessary. It is only when such specialization remain unconnected, or specifically, the specialist scholar devotes no time to connections. A positive example against this problem is Cardinal Martini. In him we saw competent NT text critic who was strong on biblical renewal through lectio divina.